Archive for the ‘Christianity’ Category

Jesus neither wrote books nor taught any systematic theology, but that fact does not mean he hadn’t thought things through for himself. It is evident that he had. The task he set for himself, however, was a direct communication of the truth, and he went about it differently from what we might today.

Basically, his task was to speak the truth to those who already knew the answers, but in such a way that truth would become evident to them. They had heard it so many times that it had lost its urgency and power in their lives. In order to accomplish that, Jesus chose to use simple and direct language that cut to the heart of the matter. He used analogies, parables, and other imagery to bring truth to life. Jesus’ teaching was never abstract; no one was ever in doubt about the point he was making. Sometimes he used paradoxical or highly graphic language to wake up his hearers. He said such things as “The last shall be first,” or “Let the dead bury their dead,” or “If one would save his life he must lose it.” Occasionally he used hyperbole to shock his hearers into self-examination, as when he said that to enter into life we must cut off our hand if it offends us. All of that was calculated to press home a personal choice on those who heard. It was impossible to remain neutral; either one pursued the truth to the core and was saved, or set it aside as foolishness. Jesus’ words were designed to penetrate to people’s hearts and force a decision for or against God.

Jesus’ View of God

Central to Jesus’ teaching is the existence of God. He nowhere argued for the fact that God exists; it is too obvious. Everywhere one looks there is evidence of the reality of God, whether in history, in the words of the prophets, in nature, in our social lives, or in ourselves. God confronts us everywhere, at all times, and without ceasing.

But who is God? For Jesus, what was traditionally said about God in the Scriptures was unquestionably true. He is love, spirit, holy, good, all-powerful, glorious, righteous, all knowing, almighty, the wise ruler, the revealer of truth, and true. Supremely, God is our heavenly Father. He lovingly cares for us, knows and meets our needs, is merciful to us, is willing to forgive us our sins, gives good gifts to his children, and delights in our prayers. Because God is Father to us we need not live in anxiety but in confidence of his attention and concern. There is no need to worry because God knows what he is doing and is looking out for our good. Granted there are times when this is not obvious, but it is true, nonetheless.

Jesus’ View of Himself

Jesus was a human being. Neither his virgin birth nor his sinlessness detracted from that. He had the same physical needs as anyone else. He got tired, hungry, thirsty; possessed five senses like everyone else; experienced pain; suffered; and ultimately died. He had emotions. There were times when he was sorrowful, angry, zealous, distressed, upset, filled with yearning, loving, lonely, joyful, calm, patient, exasperated. He possessed a mind like ours. He was intelligent, witty, creative, imaginative; had common sense; was logical and consistent. Finally he had a moral and spiritual nature like other human beings. He was nonjudgmental, affirmative, courageous, determined, moral, trustworthy, truthful, committed to the truth, and conscious of God’s presence.

But Jesus was more than just a human being. He possessed a consciousness that he was unique. He claimed equality with God, spoke with God’s authority, accepted prayer and praise (due to God alone), and challenged anyone to find any fault in him. He claimed final authority over other human beings saying that their eternal destiny depended on how they related to him. He claimed power over all human life and promised peace to those who sought it in him. Using many metaphors, he said he was the bread of life, the light of the world, the good shepherd, the door to enter the sheepfold, the true vine, the way, the truth, the life and one from above.

Jesus never tried to explain how his human and divine natures were combined in himself; he simply lived out that reality. The church has not tried to explain it rationally either. It has been content to say that Jesus was “fully God and fully man.”

Jesus’ View of Humanity & Sin

Jesus presented no abstract teaching about human nature. He never discussed such questions as how our will relates to our mind or other such theoretical matters. Jesus’ concern was practical. He viewed each human being as existing in relation to God, others, and himself. Looked at in this way, Jesus was able to define what human life consisted of, not abstractly, but concretely. Negatively, human life does not consist of what we possess, our status, our pious acts, our human efforts, or our self-fulfillment. Positively, it does consist of loving God; loving our neighbor; possessing the spiritual qualities of meekness, purity, compassion, righteousness, and mercy; participating in the kingdom of God; and being committed to doing God’s will. A powerful negative force works against all that, and that force is sin. Jesus never preached a sermon on sin as such, but he noted that its effects were everywhere to be seen. Sin is what keeps us from finding God and thus life. But, Jesus did not stress the destructive power of sin (that was evident enough); rather, his emphasis was that God was able to save us from the consequences of our sins. The solution to our problem lies in submitting to God’s will as it is made known in the Scriptures.

Jesus’ View of the Kingdom of God

The heart of what Jesus said about the relation of God to the world is contained in the expression “kingdom of God (or heaven),” which occurs about 75 times in the Gospels. Essentially the kingdom of God is a spiritual reality or realm where the will of God is recognized as being supreme and where God exercises his sovereign right to rule. Because it is a spiritual reality and not a material place–like the land of Palestine or the Roman empire–it may exist anywhere and at all times. Because God is always God, his rule will never cease and we are invited to participate in it. In one sense of the word, everyone and everything is in the kingdom of God. God works in all things for the good of those who love him (Rom. 8:28). That trust is the foundation for statements like the apostle Paul’s “In every thing give thanks” (I Thess. 5:18). In another sense everyone is not in the kingdom, but only those who choose to enter. Jesus said that the kingdom of God had drawn near; to enter we must repent and believe the gospel (Mark 1:14). At another time Jesus said we must be born again (or from above) to enter the kingdom (John 3:3,5). A complete turnabout is required. We must set aside false confidence in ourselves and instead have complete trust in God. When we do that, we experience the benefits of living in the kingdom: fellowship with God, eternal life, freedom from anxiety, and possession of life’s necessities. To enter the kingdom is the most important thing a person can do. We should be willing to lose all that we have to obtain it, even our lives if need be, because nothing can compare with knowing God now and eternally.

The Kingdom has a present and a future aspect. We may enter it now as a present reality, but its fullness will not exist until God is all in all. In the Lord’s Prayer we are told to include a petition for that day to arrive: “Thy kingdom come” (Matt. 6:10). For Jesus, salvation meant life in the kingdom. When we are God’s we are free from the destructive powers that dominate this world and are free to be ourselves in God’s will. God as heavenly Father knows what we are and what we need, so we are never in ultimate want. For those who have eyes to see, the whole world is theirs. But just as the kingdom has a present and future aspect, so does salvation. In the future we may expect eternal life, resurrection, a new heaven and earth, and eternity with God in unending blessedness.

Jesus’ View of the Christian Life

The foundation for what Jesus said about Christian living is threefold. First, he tied his ethical commands to our relationship to him. Not everyone who says to him “Lord, Lord,” but those who do the will of God will enter the kingdom. Hearing Jesus’ words and building on them is like building your house on rock. To neglect Jesus’ words is to build on sand (Matt. 7:21-27).

Second, the Christian life is lived in the light of God’s love for sinners. We do not need to be righteous to enter into life; entrance into life opens the door for us to become righteous. God knows that we are sinful human beings yet he loves us anyway. We are not to shrink back from him, but embrace him in the knowledge that God controls all things. God made all things, has a purpose for all things, cares for all his creatures, and works for the eternal good of what he has made. Never once has he done anything hurtful or mean. Human beings may do that, but not God. The mystery of this is that God can weave his good purposes into the hurtful and mean things that humans do, thus overcoming our evil intents.

Living the Christian life is not following a set of rules, but living according to the principle of love. All the commands of God are covered in two statements. We are to love God with all our hearts. We are to love our neighbors (i.e. others) as ourselves.

When we love God and neighbor we recognize the value of persons, ourselves, and all that God has created. We can recognize that sin is not the essence of a person; sin is what is chipping away or destroying that essence. We are to call people back to what God intended: to be themselves in God’s grace and favor. God values us as individuals so we must value individuals as well.

We must also recognize that to love God and neighbor implies that salvation has a social dimension. Government, rulers, laws, human welfare, care for the helpless–all of these are included. Jesus went so far as to say that what will separate those who are his from those who are not (“the sheep from the goats”) is how they have treated their fellow human beings. Do we visit the sick, feed the hungry, clothe the naked, give drink to the thirsty, and welcome strangers? (Matt. 25:31-46).

Finally, love of God and neighbor carries with it a stress on the wholeness of salvation. Our whole life, both now and forever, is included. Our talents, interests, desires, needs, dreams, plans and values are included. Nothing is left out. When we lose our life for Jesus’ sake and the gospel’s, we find it in a new and comprehensive way.

The teachings of Jesus are the most important words in the human language. To hear and obey them is to find the “pearl of great price,” he said. The testimony of countless people is that they have found God by simple trust in what Jesus taught.

Author: Paul
Date: c. A.D. 50-51

Paul wrote this letter to the Thessalonians from Corinth a short time after preaching there on his second missionary journey. There had been a great deal of persecution of the believers that began while Paul was still there. Apparently a group of violent men had decided that it was their responsibility to destroy this new movement. They were, in actuality, afraid of it and how it might change their evil lives. It is often the case that opposition is based on fear and misunderstanding, rather than on reason. Had these men thought about it, it would have been to their advantage as well as to the advantage of their city to have Christianity there. At any rate, Paul had traveled on, having been run off from Thessalonica, and ended up in Corinth. Then he sent Timothy back to find out how things were going. The good news that all was well was a great relief to him, prompting him to write. He thanked them for their concern for him and went on to straighten out some misunderstandings over doctrine that had arisen.

Theological Themes in the Epistle of I Thessalonians

Paul began his letter by commending the church for their spiritual activity and witness. What they were doing was being talked about in other places and was a good example for others to follow. In this they were following Paul’s good example, who in turn, was following the Lord. Paul was aware of how difficult it is to remain faithful, especially in the midst of heavy persecution, and was deeply thankful to God for the way they were continuing in their commitment. He reminded them that Jesus not only delivered us from our sins, but will deliver us from all evil when he returns again.

Paul continued this theme by speaking about his own ministry and how it was for him. He, too, had been persecuted so he understood what they were going through. Others, too, had suffered for Christ, notably, the believers in Judea (the land of Israel). It had never been easy to be a Christian, and Paul wanted to share his confidence with these new followers of the Lord. He spoke in a very personal way, telling them that his care for them was like that of a nurse for her children or a father for his sons. In all of this there was the practical intent of helping the Thessalonians live a better life.

A special problem regarding marriage and personal holiness had arisen, so Paul dealt specially with that. The ancient world was notoriously lax in such matters, creating severe problems for those who were trying to keep everything in the proper places in their lives. With the grace and strength of God, Paul said, they would be able to overcome those temptations and obstacles to Christian growth.

Paul spent the last part of his letter discussing a serious misunderstanding that had arisen about the second coming of Jesus. It is difficult to know exactly what the problem was, but it evidently took two forms. First, some people were confused about who would benefit by Christ’s return, assuming that only the living would be included. Those who died before Jesus came back would simply be left out. Second, others were worried about when Christ would come back, to the point of no longer working; they became a burden on the rest of the church. Paul set those two problems straight and went on to stress the fact of Christ’s return and what that should mean to us. It is a certainty that will terminate this age, bringing comfort to believers and judgment to unbelievers. We are to live expectantly, joyfully, and courageously in the light of its near occurrence.

Outline for the Epistle of I Thessalonians

1. Paul’s greetings and exhortations to the Thessalonians I Thessalonians 1:1-2:20
2. Paul’s rejoicing over Timothy’s report I Thessalonians 3:1-13
3. Moral questions handled I Thessalonians 4:1-12
4. The coming of Christ and the day of the Lord I Thessalonians 4:13-5:28

II Thessalonians

Author: Paul
Date: c. A.D. 51

After Paul had written his first letter to the Thessalonians he received word that further confusion had arisen in the church there about the doctrine of the second coming of Christ. Seemingly it was reported that Paul himself had sent the information, or at least was the source of it. In addition to that, some people were thinking that the coming of Christ was so near that it was no longer necessary to support oneself or one’s family. Why work if Christ is about to end the world? To deal with those issues, as well as to encourage believers, Paul wrote a second letter, probably within a few months of having written his first letter.

Theological Themes in the Epistle of II Thessalonians

Paul began by encouraging the Thessalonians in the midst of their persecutions. He pointed out that they were called to be worthy of the kingdom of God for which they were currently suffering. If they bore up under it, when Christ returned they would be comforted and their persecutors would feel the judging hand of God. On the day when Christ returns he will be glorified among his saints and will banish from his presence all who have rejected the gospel (1:5-12).

Paul went on to say that the coming of Christ would not take place without some other events happening first. It is a mistake, Paul said, to imagine that the Second Coming can happen without relation to the rest of the plan of God. Christ’s return must be preceded by a general falling away (or apostasy); the unveiling of a “man of lawlessness,” usually called the Antichrist, and his attempts at universal domination. The Antichrist is already at work in spirit, but he must be manifested as such before the end can come. After these things take place, the Lord Jesus will return to destroy him (2:8).

Paul followed this explanation with ethical exhortations of a practical sort. The doctrine of Christ’s coming is not to make us lazy, arrogant, or immoral, but busy, humble, and pure. We are not to be weary in well-doing (3:6-13).

Outline for the Epistle of II Thessalonians

1. The glorious coming of Christ reaffirmed II Thessalonians 1:1-12
2. The events that must precede Christ’s coming II Thessalonians 2:1-17
3. Exhortations to holy living in the light of Christ’s return II Thessalonians 3:1-18

Jesus affirmed the importance of prayer, stressing the prayer life of the individual. He recognized charitable giving, material offerings, and voluntary fasting as forms of prayer, teaching that the most vital aspects of prayer are a clean heart and one’s private communication with God. (Matt. 6:1-18; Lk. 11:1-13).

He preached against hypocrisy and paying only “lip service” to God. He said, “Not that which goes into the mouth defiles a man; but that which comes out of the mouth, this defiles a man” (Matt. 15:7-11; Mk. 7:6-23). Having a clean heart involves confession of sins and repentance. God forgives the repenting sinner, but his forgiveness is dependent on one’s forgiveness of others. Getting misunderstandings with others straightened out is more important than making an offering (Matt. 4:24; Matt. 6:14-15; Lk. 11:4).

Effective prayer is not a matter of repeating words without meaning; it is sincere, confident, and private conversation with God, for he knows one’s needs before he or she asks (Matt. 6:6-8; 22:22). Prayer need not be in any particular form. Jesus frequently used the word “ask” in referring to prayer. He said, “Ask, and it shall be given you; seek, and ye shall find; knock and it shall be opened unto you: For everyone that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened” (Matt. 7:7-8). Whatever is asked in Jesus’ name shall be granted by the Father (John 15:16; 16:23-24) and by the Son (John 14:13-14).

Jesus provided a model prayer called the “Lord’s Prayer,” which indicates that prayer is to God as the eternal Father. Intercession by the Son may be invoked by asking in Jesus’ name (Matt. 6:9-13; Lk. 11:2-4; John 14:13-14). God hears prayer and wants to give good things to those who ask him (Matt. 7:11), even before they ask (Matt. 6:8). God receives prayer as ascending to him with incense (Rev. 5:8; 8:3-4). Jesus gave the example, for he was constantly in prayer himself (Lk. 3:21-22; 9:28; 21:37; Luke 22:39-41). At the Last Supper he prayed for the spiritual unity of believers with each other and the Father and the Son (called Jesus’ “high priestly” prayer; John 17). In the garden of Gethsemane, just before his being seized by authorities, he prayed, “O my Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as thou wilt.” Then to his disciples he said, “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” (Matt. 26:39-41; Mk. 14:36-38).

Being persistent in prayer is illustrated by two of Jesus’ parables: The Persistent Widow (Lk. 18:1-7) and The Friend at Midnight (Lk. 11:5-10). Prayer in the Spirit is shown in the Book of Acts (Acts 2:4, 33). The account of Cornelius’ conversion illustrates God’s consideration of the prayers of one seeking his truth. An angel told Cornelius, “Thy prayers and thine alms are come up for a memorial before God” (Acts 10:4). The Lord then arranged for Peter to visit Cornelius and explain the gospel of Christ (Acts 10:4-48).

Another example of effective prayer is seen in the prayers of Paul and Silas in the Philippian jail. They “prayed and sang praises to God,” when suddenly an earthquake opened the prison doors and the prisoners’ bonds were loosed (Acts 16:25-26). In Romans, Paul explains the help which the Holy Spirit gives in prayer, “Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God” (Rom. 8:26-27). Paul also exhorts us to “pray without ceasing” (I Thess. 5:17).

Peter points out that failure to consider others properly, especially one’s spouse, may be a hindrance to effective prayer (I Peter 3:7). In this vein, James says that “ye have not because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James 4). James underscores the effectiveness of prayer and singing psalms, particularly in the healing of the sick and forgiveness of sins (Jas. 5:13-18). “The effectual fervent prayer of a righteous man avails much” (Jas. 5:16). John gives this assurance: “And this is the confidence that we have in him, that if we ask anything according to his will, he hears us. And if we know that he hears us, whatever we ask, we know that we have the petitions we desired of him” (I John 5:14-15; I John 3:22).

Author: Zechariah
Date: Between 520 B.C. and 500 B.C.

Zechariah preached to the restored community at the same time that Haggai did. The people had returned home from exile only to find an enormous task confronting them. There were homes to build, walls to erect, fields to plow, forests to clear, roads to build, and a temple to construct, all in the face of strong opposition from the people who had moved into the land after the Jews had been carried away into captivity. Haggai encouraged the people to rebuild the temple, while Zechariah preached on more general issues. The heart of the book is the eight visions:

Vision 1: Riders on colored horses through a grove of trees. This is interpreted as pronouncing judgment on the nations, with God being the rider of the main horse. Israel would be comforted in three ways: The temple was to be built, the city of Jerusalem was to be rebuilt, and the outlying districts were to overflow with prosperity.

Vision 2: Four horns that scattered Jerusalem. The four horns were four kingdoms (Assyria, Babylon, Egypt, and Medo-Persia), all of which would fall in recompense for having destroyed Jerusalem.

Vision 3: A young man with a tape measure to measure Jerusalem. This was an encouraging vision about safety in Jerusalem. The young man is forced to stop measuring the city for the rebuilding of its walls, because God would be a wall of fire around it to guard it from the surrounding nations.

Vision 4: Joshua the High Priest in rags before the Lord. This graphic vision depicts the grace of God. Joshua is not fit to stand before God wearing the rags of his self-worth. Satan accused him, only to be silenced by God who provides clothes fit for the divine presence. Only God can make us presentable in the courts of heaven, by an act of grace and mercy.

Vision 5: Two trees feeding oil into a central bowl supplying seven lamps. This vision shows the never-failing supply of strength from God (the trees), the agent of supply (the Holy Spirit), the human agents used by God (Joshua and Zerubbabel), and the fact that the job gets done. The key verse in this vision is 4:6. “Not by might, nor by power, but by my Spirit, saith the LORD of hosts.”

Vision 6: A flying scroll. This is a public declaration that the sins of Israel will be punished. It shows that even in the restored community sin was still a problem and needed to be dealt with.

Vision 7: A flying bushel basket. The basket, when opened, reveals the sins of the nation. They are removed when two stork-winged women carry the basket away. This shows both the presence of sin in the community and the fact that God can forgive it.

Vision 8: Four chariots between two copper mountains. This obscure vision speaks of the certainty of God’s will being done. The mountains represent the strength of God’s decrees, and the chariots represent the divine agencies through which God accomplishes his purposes.

The collection of miscellaneous visions is important because they refer to the Messiah as the Good Shepherd, rejected by his people, sold for 30 pieces of silver, riding into Jerusalem in triumph on a donkey, and mourned for as an only son. The New Testament sees all this as having been fulfilled by Jesus.

Theological Themes in the Book of Zechariah

The basic message of Zechariah concerns the accomplishment of God’s will. God is in absolute control of life and history. By symbol, vision, image, and statement, Zechariah hammered home the point that we need never fear if we are doing God’s will. The Messiah (Jesus Christ) will come to represent God and will do God’s will. First he comes in weakness, but later as a sovereign Judge.

Outline for the Book of Zechariah

1. Introduction Zechariah 1:1-6
2. A series of eight visions Zechariah 1:7-6:15
3. Miscellaneous oracles Zechariah 7:1-14:21

The Bible, as known in the Christian church, is a two-step book. The stages are:

STAGE 1: The Promise

The Old Testament, or more accurately, the Old Covenant

STAGE 2: The Fulfillment

The New Testament or New Covenant

Traditionally in English and Latin Bibles the Christian church has referred to the books it inherited from Judaism as “the Old Testament” (Latin, testamentum ). Actually, the Hebrews spoke of a berit or covenant which God had made with the fathers, particularly with Moses at Mount Sinai. By this word they meant a promise, an agreement, or an arrangement involving two parties, in which at least one party was bound by an oath. The Greek Bible translated the Hebrew word berit (covenant) by the word diatheke (meaning usually “covenant” but sometimes “will” or “testament”–that is, a declaration of intention concerning the disposal of an estate upon the maker’s death).

It is not a “will” that is intended in the terms Old Testament and New Testament, but an arrangement or agreement between contracting parties involving promises and sealed with oaths. Therefore, “Old Covenant” and “New Covenant” are to be preferred in modern translations.

The Bible represents the Old Covenant as proposed by God, accepted by Israel, and sealed in solemn ceremony at Mount Sinai. God promised to bless Israel with the divine presence and to protect and guide it to a place of preeminence among the peoples of the world–if Israel would be exclusively loyal to God, become like God in character, express this God-likeness in individual and national life, witness to the nations concerning God’s saving activity in Israel’s history, and invite the nations to join in the benefits and responsibilities of the covenant relationship.

But Israel was faithless to the terms of the covenant, as the great prophets unceasingly pointed out. The nation worshipped other gods, trusted for security in military alliances made with idolatrous foreign powers, aped the false way of life of the peoples around, and finally experienced national disaster as the consequence of infidelity to its covenant with God. Instead of becoming a light to the nations, it withdrew into something like a ghetto existence. God’s name, rather than being honored among the nations, was blasphemed because of Israel’s shameless conduct (Isa. 52:5; Rom. 2:24). The prophets Isaiah, Jeremiah, Ezekiel, and others looked forward to the day when Israel would be fully obedient to the terms of the covenant, when its national life would be renewed inwardly and outwardly and its world mission faithfully carried out. But with the pages of the old Testament all this remains unfulfilled promise.

The table gives a detailed account of false deities from ancient times: the deity, the country in which it was worshipped, its position, and the scriptural reference.

The New Testament resounds with the note of fulfillment. It says that the righteous leader promised as the fulfillment of Israel’s God-appointed destiny appeared with the birth, ministry, and death-resurrection of Jesus of Nazareth. It declares that he inaugurated a new and fully effective covenant between God and Israel. It claims that, as participants in the new covenant, his followers are made loyal to God, are inwardly cleansed, are indwelt by God’s Spirit, are living in loving relationships with brothers and sisters as children in a common family, and are faithfully carrying out their work of witnessing to the nations. The New Testament regards the church as the outpost of the Kingdom of God and holds that the church enjoys in foretaste the life of the final kingdom.

It contains old tribal traditions reaching back into the second millennium B.C. One of the supposed sources behind the Pentateuch may have been composed as early as the tenth or ninth century B.C. “The Court History of David” (II Sam. 9-20 and I Kings 1,2), unquestionably the finest piece of historical narrative in the Old Testament, was written probably in the age of King Solomon–centuries before the rise of historical writing among the Greeks.

The books of the Old Testament were created to meet the needs of the ancient communities in which they first appeared. A proper interpretation of them requires that we see them primarily as written for the circumstances of the author’s own time.

The prophets of the Old Testament were declarers of the divine will for the people of their own age. They were not primarily predictors of the future for our benefit.

Paul’s letters were practical directives for the church of his day. He did not write, as one scholar has put it, “with the thought that posterity [was] looking over his shoulder.” Another writer has remarked that if Paul had possessed a magic carpet, he would not have written his letters at all.

Even a book like the Revelation to John–so loudly claimed in some circles today as having been incomprehensible until now by any but ourselves, who live in the time of the final fulfillment of prophecy–was actually “tailored” for the church in Asia Minor at the end of the first century A.D. Its first readers certainly understood it far better than we can.

Furthermore, these ancient books, addressed to ancient people and situations long gone, were transmitted through the centuries by copyists who reproduced them by hand. The original manuscripts of animal skins and papyrus soon perished. The thousands of copies showed variations due to inaccurate copying. Scholars have been at work for some two hundred years comparing the many manuscripts and recovering as far as possible the original text of the biblical books. The Bible is an heirloom of great antiquity, bequeathed to us by countless people who produced it and passed it along to us.

Yet, when all this has been said, the Bible remains a strangely modern book, often strikingly relevant to our contemporary life. This is so in part because the human situation in every age remains fundamentally the same. We are born, grow up in families, marry, beget children, and work for a living in a natural order often hostile to our best efforts. We struggle against human enemies and cringe before the leering face of death. In every age people are tempted to worship the creature rather than the Creator and to seek self-gratification rather than the well-being of all people. Though the cultural setting of human life varies from age to age, its basic situation remains the same.

Thus Abraham, who desperately wanted what life had denied him (a son), who sought by devious means to obtain an heir, and who at length learned to trust in God in the face of human impossibility, holds up a mirror in which we see our own frustrations, lack of faith, and need of divine help. Thus Job, whose life was reduced to ashes in overpowering disasters and who found God at the end of his questioning, comforts us in our tribulations. Thus Jesus and Paul, who left father and mother, brothers and sisters, and houses and lands in obedience to the divine call and the claims of the kingdom of God, draw us after them.

The early church and Christians through the centuries have found that, under the Holy Spirit as teacher (John 14:26; 16:13-15), the sacred writings are “profitable for doctrine, for reproof, for correction, for training in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works” (II Tim. 3:16).

The Bible is a Book of Rich Variety

It contains many types of literature: songs and other poetic material, historical narratives, laws, liturgies, prophetic utterances, wise sayings, short stories, Gospels, letters, sermons, apocalypses. There is reading matter for every mood. One can skip through lush meadows to the music of the birds, drink from sparkling fountains, and loll under the cedars of Lebanon (Ps. 104). One can ride the waves in a ship of Solomon’s fleet in search of the gold of Ophir (I Kings 9). One can dawdle in the pleasure gardens of kings, sipping wine from golden goblets and watching maidens from the royal harem entertain the banqueters (Esther 1-2). One can enter into the awful silence of the temple, cry out for mercy before a majestic and holy God, and depart with sins forgiven and a mission to perform (Isa. 6). One can vent his anger over the rank injustices in life, lament the day of his birth, and perhaps battle his way to faith (Job and Jeremiah) or turn to bitter pessimism (Ecclesiastes). One can spend his life in unselfish service and know the agony of vicarious suffering and death (Isa. 53 and the Gospels). One can peer into the future with prophets and seers, tremble before the great white throne, and shout “hallelujah!” with the redeemed or wail with the damned (Daniel and Revelation).

The Bible is a book that plumbs the depths of human experience on all its sides.

The Bible is a Picture Book

Its pictures are, of course, word pictures. But so graphic are they that we see the scenes almost as if we are looking at photographs. Isaiah’s description of the daughters of Zion walking with outstretched necks, glancing wantonly as they mince along with the tinkling feet (Isa. 3:16) is almost as effective as a motion picture of the scene would be. Jeremiah’s word picture of the drought in Judah (Jer. 14:2-6) is so realistic that our lips seem cracked like the parched earth and we fairly pant with the wild asses on the barren heights. The picture language of the Bible is technically called metaphorical language. A metaphor offers a comparison between two objects of realms of experience. When we speak of the head of the table, a leg of a chair, the foot of a bed, the face of a cliff, an arm of a sea, the hands of a watch, we characterize one object in terms of another.

In the Bible almost every page glistens with metaphors (our example of a mixed metaphor). Judah is “a lion’s whelp,” Israel “a wild vine” and “a wild ass . . . in her heat sniffing the wind.” Jesus is said to be “the Lamb of God” or “our paschal lamb.” He is represented as “the bridegroom,” and the church as his “bride.” Christians are “the light of the world.”

Skillful use of metaphor is characteristic of great literature.

The Bible is an Inspired and an Inspiring Storybook

The Hebrews were a storytelling people, in some respects like their Arabic-speaking kin, who spun the delightful tales of the Arabian Nights. Some of the world’s best stories are to be found in the Bible. Many literary experts regard the Joseph narrative, for example, as a supreme example of the storyteller’s art.

The real power of the Bible lies in its central story–the story of redemption. The theme of this story is what God has done through the life of Israel to save all humankind from sin and folly and to bring people of every race and condition into a kingdom of love and brotherhood.

The story describes how God called the Hebrews to be his means of revelation, how God was made known to them when they were delivered from the land of Egypt, how he disclosed his will for their life in the giving of the Law of Mount Sinai, how he led them into the Promised Land, how he spoke urgent words to them through the prophets and disciplined them at the hands of foreign nations. It tells how at length God sent his Son to them; how, through the Son’s life, death, and resurrection, the power of evil was broken and a new Spirit-filled community brought into being. It affirms that through Jesus Christ salvation has been made available to all people. It declares that the power of this community will increase, that the kingdoms of this world will become the kingdom of our Lord and Christ, and finally God’s purpose for all people will be fully realized: God and the redeemed children will dwell together in intimate fellowship forever.

Because of the wonderful story told in the Bible and confirmed in human experience, Christians have always regarded the Bible as an inspired book. It came out of the life of an inspired people, a people granted unusual intimacy with God and special understanding of God’s will. The Bible is the record written by these people about God’s encounter with them. When we read it we find what God is like, what we are like, what God has done and is doing for us, and what God wants us to be and do. In the Bible we have a message from God and about God. We thus say the Bible is the Word of God.

We do not, of course, mean that every word contained in the Bible was placed there by God. We must remember that God works in the world through people who are responsive, usable, and human. God’s own Son became truly human that God might speak to us in a language we mortals could understand. To grasp this message one must view the Bible as a whole, not in piecemeal fashion, as though there were something magical about the individual words.

The Bible tells us what we need to know in order to be saved. It does not satisfy our curiosity about important questions in the fields of science, philosophy, history, psychology, and the like. Its function is to bring us to Christ, to bring us to maturity in him, and to send us out into the world to witness by our life and good deeds in his saving power. It gives us a great hope–that “earth may be fair and all her children one”–and it assures us that “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” (I Cor. 2:9).

Both Israels–the old and new–produced a large literature. Much of it is not now contained in our Bible, even in those Bibles that include the Apocrypha. In the Old Testament we find mention of books now lost: “the Book of the Wars of the LORD” (Num. 21:14); “the Book of Jasher” (Josh. 10:13); “the Book of the Acts of Solomon” (I Kings 11:41); “the Book of the Chronicles of the Kings of Judah” (I Kings 14:29); and others.

Many books not mentioned in our Bible (including the Apocrypha) circulated in Judaism before, during, and after the rise of Christianity. Among them were commentaries on and paraphrases of Old Testament books; collections of Old Testament passages and of hymns; books about worship, about the end of the age, and about the briefs and practices of religious group.

Christianity produced much literature not included in the New Testament as finally agreed upon by A.D. 400, such as: many Gospels and related works; many writings about the Apostles; and several books that professed to unveil the future (apocalypses).

The books that appear in our Bible are thus only a part of the large literature of the Judeo-Christian religion. Our biblical books came to the fore and maintained their prestige not only because of their assumed connection with people believed to have been God-inspired but because of their value for worship, instruction, and guidance of life in the communities for which they were written. For the most part, they became “approved” books in their communities long before they were included by official action in a closed collection.

This ancient city, now represented by four mounds in Southwest Iran, was the place (called Shushan) where the events took place that are described in the book of Esther. In addition, Nehemiah and possibly Daniel resided in Susa for a part of their lives.

Pleasantly situated in ancient Persia about 200 miles East of Babylon, Susa was the winter capital of the Elamite rulers as far back as 2200 B.C. Its real prosperity began in 538 B.C. when Cyrus made Susa one of the richest cities of the east. Darius I (521-485 B.C.) extended the Persian empire from the Nile to the Indus, and the splendor of the period is reflected even now in the ruins of his palace and throneroom. Daniel, along with other Jews in Babylonia, may have been taken to Susa after 539 B.C. (Dan. 8:2), and it is possible that his encounter with the lions occurred there. According to local tradition, Susa was the site of his death and burial. As the book of Esther relates, Persian king Xerxes I (485-465 B.C.) banished his wife Vashti from the presence early in his reign at Shushan and subsequently married Esther, an attractive and resourceful Jewess who was able to deliver her people from persecution (Esther 8-9). Nehemiah, a high official at the royal court of Susa, was appointed civil governor of Judea in 445 B.C. by Artaxerxes I (464-423 B.C.), and he helped bring stability to the returned exiles in the Jerusalem area (Neh. 2-7).

Excavations beginning in 1851 reveal that the city covered nearly 5000 acres, and was divided in four parts: the citadel mound, the palace area, the business and residential district, and the flat land West of the river. The palace covered 123 acres, and was comprised of the splendid throneroom, the royal residence, and the abode of the harem. There were numerous courtyards, gardens, stairways, and arched gateways, as described in the book of Esther. From the ruins a cube engraved with numbers was recovered and this proved to be a “pur” or lot, after which the Jewish festival of Purim was named (Esther 9:26). Clearly the writer of Esther knew Persian court life intimately, and the book presents an authentic account of the period.

Author: Moses
Date: c. 1400 B.C. or c. 1200 B.C.

The Book of Numbers narrates Israel’s wide-ranging experiences in the wilderness. Jewish scholars from ancient times until today have referred to it by the title “In the Wilderness,” which is the first word in the Hebrew text. Others refer to it as “Numbers” because the numbering of the people plays a prominent part in the book.

Numbers is a difficult book to outline because it consists of a collection of material that covers numerous events in Israel’s wilderness life. There are problems, travels, judgments, rules, admonitions, complaints, battles, and conflicts. All of these are designed to show that human life is a series of difficulties that need to be dealt with by the grace of God. With such an approach, they can be turned into blessing.

The most significant events that stand out in the history of Israel in the wilderness are: the departure from Sinai; the sending of spies into Canaan, the Promised Land; the rebellion of the people in refusing to enter the land; the judgment of God, condemning the people to 40 years of wandering; the failure of Moses; and the final victories of the people at the end of the 40 years.

Theological Themes in the Book of Numbers

Certain things stand out theologically in the Book of Numbers. First is the fact that the tabernacle is central. It points to the centrality of God in the lives of the Israelite people. Tragically, Israel’s worship later degenerated into outward formality–a lesson to all of us.

Second, God is in control of the whole situation. At no time is there any doubt as to who is running things. This is a comfort and a warning: a comfort, in that we can rest in God’s power and sovereignty; a warning, in that rebellion is futile.

Third, it is clear that God demands obedience. We cannot simply ask God to do everything. He expects, and demands, that we fight battles, face enemies, and overcome obstacles–all with his help.

Fourth, life is seen as a pilgrimage. This theme is found in the New Testament’s use of the Book of Numbers, Paul, in I Corinthians 10:10-11, says that all of these things were written for our admonition and learning.

Finally, it is clear that sin is a problem that needs to be faced among the people of God. It is sad to read that even Moses was not without fault before God, but the way he handled his problem is a lesson for us all. Earth is not heaven. That is certainly no news, but all too often we expect our lives to be without difficulty or temptation. Numbers shows us that such an expectation is wrong. We must always be on guard, lest we too “fall in the wilderness.” The Book of Hebrews in the New Testament makes a big point of this, pointing to the “rest remaining” for the people of God and the struggles we must face here below (Hebrews 4:1-16).

Outline for the Book of Numbers

1. Organization of the people of Israel Numbers 1:1-8:26
2. The memorial Passover ceremony Numbers 9:1-10:10
3. Wandering in the wilderness; various judgments and regulations Numbers 10:11-21:35
4. Further wandering (in Transjordan); more judgments and regulations Numbers 22:1-36:13